The orisha Oshoosi is venerated in Nigeria and in Brasil (as Oxossi), and in Cuba (as Ochosi), Benin/Dahomey (as Aje) and in the United States (as Oshoosi). In many other countries and local regions this orisha exists under various names: for example, as Enrinle--who is sometimes seen as an alter-ego of Oxoosi--in Brasil,Cuba, and Nigeria and as "Ode" in many places as well. Other aliases are described below. Some of the roots of the name and qualities of this orisha go back to ancient Egypt where he is associated with the gods Shu and Osirus {"0-Shu-Osi"), and with Horus (as "Ori") who is represented in the cosmos as "Ori-on" or "Orion," the con­ stellation, the great Hunter and the child of Osiris and Isis (who serves as his "dog star" compa­ nion). "Osiris," a Greek name for Nefer, was both a fertility god and founder of Nilotic civiliza­ tion along the banks of the Nile and (later) the master of the nightly after-world and judge of resurrection and reincarnation.

Salient Qualities

Oshoosi is a hunter, a scout, and a frontiersman or pioneer that locates the best places in the forest, along the rivers, in the mountains or elsewhere to exploit natural resources so as to found a civilization, to nurture and sup- ply it, to create its institutions, and to police it (because as a hunter he is also a tracker and bounty hunter). Hence his ashe is associated with institu­ tions that confine animals (zoos, preserves) and people (hospitals, asy- lums, sanctuaries and jails). With these qualities, Oshoosi can point to the quickest route in nature to find and obtain resources and medicine and the quickest way for civilization to be established. He also can guide the indi ividual most directly along the path of his spiritual-ideal. In this sense-especially as "Ode" (outside Hunter), "the father of Oshoosi"--he is considered the "patron of psychology'' and the guardian of "good and personable character."That is he can also most directly guide one to one's "conscience" or "eriokan" (a term derived from "eri" or "ori"--"head" and "okan" or "heart"; the monitors of one's spiritual integrity. Oshoosi/Erinle and Abatan are all related and are described below. They are also considered very fine dressers, can crown their own heads, and often 'change hats,' i.e.,they are versatile and adaptive.

His ashe includes ambushing,stalking,sniping and stealth, and the ability to deliver lightening fast death with an arrow or rifle. He is a master of in-fighting and traps and no one fights with him and wins. His is a lethal intelligence; an enemy's worst (literal) nightmare as Oshoosi is associated with the unfathomable snares and traps of the Olodu lrosun; an odu associated with the possibilities (and terrors) of sleeping. As an ijala warrior,an omo-Oshoosi can become possessed in executingthe martial techniques of hunters/warriors on enemies. He can, with

astral travel,track game or an enemy in day or night, and dispose of it in his dreams and in its dreams. There is simply no where to hide that he cannot find. As a natural diviner, he does not even need a divination set to read "the natural news." And blessed with the ashe of Ode, his father and the owner of "psychology," Oshoosi can be analogized this way: If Ogun were to be likened to Mike Tyson in his prime as a boxer, then Oshoosi would be likened to the psycho­ logically sophisticated Muhammad Ali in his prime: multi-dimensional,complex, entertaining and fast! And as magician or sorcerer and maker of talismans he is associated with incantations: oogun ashe (medicines), ogo (curses) and protections,camouflage, odorless or scentlessness (using anise/fennel,for example, to achieve this), invisibility, and "shape shifting,' i.e.,going back and forth into animal forms as needed. When Oshoosi,the orisha, comes to possess an elegun or "horse," i.e.,an Oshoosi priest who has the good fortune to be possessed by his Olori (i.e.,the orisha Oshoosi, his guardian spirit) ,the orisha signifies his presence by making dog-like barking sounds. He is especially sensitive to the songs and praise chants of the warrior Ogun, of Yemoja and of Obatala.

As "Oshoosi/lnle" he is associated with the orishas Oshun, Obatala, Eshu,Ogun,Oya, Osayin, Yemoja and with the 0/odus of Olokun (lrosun) and reincarnation (Eji Oko). He is also associated with the guild (ebu) of hunters and their potent ija/a songs and chants. His polarities are politesse and civiltemperament, on the one hand, and invincible combat, on the other; a dedi­ cation to the founding and sustenance of civilization, on the one hand, and a serious tendency to isolate in the forest, on the other. Being respectful of women and reproduction, a protector of children, and a negotiator, this balanced orisha, is on good terms with our Holy Mothers. He has good character.

Oshoosi is the most sensitive of orishas to issues of injustice, and one should not ask Oshoosi for justice when what is really needed and ought, in many cases, to be the thing most sought is mercy. Justice can be harsh and irreversible; caveat emptor. Unless your hands are clean, play it safe and askfor mercy.

Most of the Africans under the protection of Oshoosi did not make it into the New World as slaves to the Europeans. They were the first to fight and the last to die. In fact, in some of their villages in western Nigeria and especially, in Benin (Dahomey), the hunter/warrior peoples pro­ tected by Oshoosi and Ogun were never taken captive as slaves by anyone. In lie lfe the chief priest of Obatala seves as the chief priest for Oshoosi:the Aworo Ose.

Alternate Names for Oshoosi

As with many aspects of Yoruba language, closely related concepts are expressed in closely related words:

"Oshowusi" or "Osowusi" is a 'night guardian of the people';a policeman. Traditionally, hunters served as frontier guards, sentries and policemen because there were no professional police forces anywhere (until the "bobbies" were formed in the UK started in 1816). The more

adept hunters were capable of functioning at night and could manage the forces of the night. Hence the closeness of Oshoosi to birds, our Holy Mothers, astral travel,and night-time hunting-- a most difficult thingto do indeed.

"Osho-Osi" is also a "left-handed warrior:" attendingto earthy matters is a "right hand" function and to spiritual matters is a 'left hand" function. Though a hunter, he does not shoot or kill sacred animals, nor birds (out of respect for our Holy Mothers) nor eat scaleless fish (out

of respect for Oshun). His most sacred bird is the parrot (odide) that can repeat his incantations that are needed to enchant the ewe and medicine and poisons that he tips his arrows with.

Osho-Osi can also mean an 'attractive camouflaged snare-pit that contains abundance' (e.g., game). And is related to Osho (snare) or Oshon (the string of the bow) the 'snares that (capture) at a distance.'

"Ode" is "hunter" and is also an alias of Oshoosi and lnle (Erinle); often being considered the father of Oshoosi. Oshoosi is also considered the honorary child of Obatala-Ogiyan. Thus he is an honorary primoidal and "cool (headed)" orisha fun fun. Oshoosi is a guardian and a spokes­ man (a "Gbede Gbeyo") for Obatala. "Ode" is an alias for Oshoosi in Brasiland is considered of "royal," not just priestly, extraction. Oshoosi is, therefore, also an Oba or a "king." Finally, "Ode" is also the name for the whole pantheon of hunter/warriors head by the orisha Ogun.

Greetings and Praise Names (Oriki) of Oshoosi:

Okel (As Oshoosi is sometimes referred to as the Oba L'oke (king of the mountain) where he protects the domain of Obatala).

Oshoosi Ode mata sele (Oshoosi,the shooting hunter does not miss), or Ode ata matase Onibebe (The owner of the riverbank where he hunts and associates with Oshun and ErinleJ Osholokere (The forest magician or wizard)

Oluwo /gbo (The king of the forest) Olog'arare (Master of Himself)

Oshoosi Alaketu (Oshoosi,the king of Ketu (Benin), and king of the Ketu "nation" in Brasil)

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Study Notes for the Orisha Oshoosi

Compiled by Alashe Michael Oshoosi, Omo L'Ode Ti'wale ("child owner of the ashe of the Great Hunter has come home").

Where Venerated:

The orisha Oshoosi is venerated in Nigeria and in Brasil (as Oxossi), and in Cuba (as Ochosi), Benin/Dahomey (as Aje) and in the United States (as Oshoosi). In many other countries and local regions this orisha exists under various names: for example, as Enrinle--who is sometimes seen as an alter-ego of Oxoosi--in Brasil,Cuba, and Nigeria and as "Ode" in many places as well. Other aliases are described below. Some of the roots of the name and qualities of this orisha go back to ancient Egypt where he is associated with the gods Shu and Osirus {"0-Shu-Osi"), and with Horus (as "Ori") who is represented in the cosmos as "Ori-on" or "Orion," the con­stellation, the great Hunter and the child of Osiris and Isis (who also serves as his "dog star" com-panion--"Sirius" or "Sahu"--the brightest binary star in the night sky). "Osiris," a Greek name for Nefer, was both a fertility god and founder of Nilotic civiliza­tion along the banks of the Nile and (later) the master of the nightly after-world and judge of resurrection and reincarnation.

Salient Qualities Traits and Roots

Oshoosi is a hunter, a scout, and a frontiersman or pioneer that locates the best places in the forest, along the rivers, in the mountains or elsewhere to exploit natural resources so as to found a civilization, to nurture and supply it, to create its instit- ions, and to "police" it (because, as a hunter, warrior he is also a tracker, and bounty hunter, a skilled observer and a night watchman). Hence his ashe is associated with institu­tions that confine animals (zoos, preserves) and people (hospitals, asy- lums, sanctuaries and jails).

With these qualities, Oshoosi can point to the quickest route in nature to find and obtain animal resources and medicine and the quickest way for civilization to be established ("along side the riverbank" the survival arts of which he masters) and, by similie, where he also can guide the individual most directly along the path of his or her solutions in life, but most especially

quickly to that persons spiritual-ideal (whatever path it may be on). The archtypical progenitor of Oshoosi was his father "Ode" (open spaces, frontiers and "openess" in character) or "Odede," the wizened old hunter that shepparded the people from the hunter-gatherer clans and river-bend (trading posts) encampments into agricultural civiliations (based on eating, storing and trading grains, among other things). Urbanization and more complex economies (and the turning of the coomons into "private property") required the buiding of institutions and the propogation of ethics and a "social contract." Odede, like Osiris (in analogy) is the guide into the new frontier of urban and class-based "civilization"; their organization and order.

In this sense, especially, as "Ode" (as free-ranging outside Hunter or fisherman) he is also considered the "patron of psychol- ogy' and magic or wizardry (its precursors prior to the advent of the agricultural and pastoral peoples).)' and a guardian of "good and personable character" ("iwa pele") as he is a "cool" orisha of white cloth ("Orisha funfun"). Oshoosi is the spokes-

person (yes, there is a female "road" or "camino" of Oshoosi along with six male roads) for the orisha "Obatala"; the father

of them all and the icon of wisdom, forbearance, and good fortune. He is the "king's crier" (gbede gbeyo)."

Next, but not least, the hunters and their foraging wives) were the sources of divination; all divination. "Divining" or "read- ing," writ original, essentially meant inspecting the tracks (and remains and entrails or livers of animals, or the ways of in- sects) to determine what was likely to be the state of affairs in that savanah or wooded-area in the not-to-distant future and what would be the circumtances of suvival for all who operated in that area and in that time-period. Families and clans in that period also had ways of propritiating and making-offerings to the puttive spirits of the wild life and fauna around them. I suppose ritual (if only reciprocal mime) is as old as song-making, tool-making and, perhaps dialogue itself.

Oshoosi represents the best in the conscientious ideal of these original clans. As such, with these qualities, properties, comb- ined, he can be relied on to most directly guide one to one's "conscience" or "eriokan" (a term derived from "eri" or "ori"--"head" and "okan" or "heart" in order to monitors of one's personal integrity.

The Nature of Hunters

Successful hunters and trappers had not only keen intellects, perceptions and tenancity, but personal courage was expected

of them as well. Indeed in some areas the most revered of them hunted at night, sought game the larger the better, and

would often set out alone for weeks at a time.

This orisha's ashe ilies ambushing, stalking, sniping and stealth, followed by the ability to deliver lightening fast death with an arrow or rifle. He is a master of in-fighting, snares and traps and no one fights with him and wins. His is a lethal intel- ligence; an enemy's worst (literal) nightmare as Oshoosi is associated with the unfathomable snares and traps As an ijala warrior the ashe of, an omo-Oshoosi can become possessed in the execution of certain martial arts which members of that caste learn. And as the only orisha gifted to "astral travel," can dispose of his game or enemies in their dreams. Hence, hiding is useless for the ill-fated. And Olofi (another Yoruba name for God) arranged for human hunters to have arms with a joint in the middle and shoulder sockets tha faced outward, not forward, a rotating spinal-and-hip column, long legs for running great distances and throwing objects (these attributes were not possessed by any other form of ape or monkey)

And as magician or sorcerer and maker of talismans he is associated with incantations: oogun ashe (medicines), ogo (curses) and protections, camouflage, odorlessness or scentlessness (using anise/fennel, for example, to achieve this), invisibility, and "shape shifting,' i.e.,going back and forth into animal forms as needed and the use of invisibility through camouflage (Oya camouflages herself through invisibility and Oshoosi and the orisha Oya (the wind and breath called emi) as they are easily allied because both have warriors termperaments and the hunter's world would collapse without mastery of the winds.). When Oshoosi, the orisha, comes to possess a devotee," i.e., an Oshoosi priest ,the orisha Oshoosi, sometimes signifies his presence by making dog-like barking sounds. He is especially sensitive to the songs and praise chants (orikis) of the warrior Ogun and of Yemoja and Obatala. This generally-balanced orisha is (most important!, like Oya, to our "Holy Mothers."

His polarities are politesse and civil temperament, on the one hand, and invincible combat, on the other; a dedication to the founding and sustenance of civilization, on the one hand, and a serious tendency to isolate in the forest, on the other. Being respectful of women and reproduction, a protector of children, and a negotiator.

Oshoosi is the most sensitive of orishas to issues of injustice, and one should not ask Oshoosi for justice when what is really needed and ought, in many cases, to be the thing most sought is mercy because justice can be harsh and irreversible. Unless your hands are clean, play it safe and first confess your short-comings to Oshoosi, then ask for mercy (and a strategy).

Priests of Oshoosi in History

Most of the Africans directly initiated to Oshoosi did not make it into the New World as slaves to the Europeans. They were the first to fight and the last to die in resistance. In fact, in some of their villages in western Nigeria and, especially, in Benin (Dahomey), the hunter/warrior peoples protected by Oshoosi and Ogun were never taken captive as slaves by anyone. In Ife lfe, a powerful spritual urban center among the Yorubas, the chief priest of Obatala seves as the chief priest for Oshoosi: the Aworo Ose.

Alternative Names and Orikis (descriptors) for Oshoosi

As with many aspects of Yoruba language, closely related concepts are expressed in closely related words:

"Oshowusi" or "Osowusi" is a 'night guardian of the people'; a policeman of sorts. He, and other officials, protect the "ashe of the town" (i.e., the ashe of the ilu--or town); and, therefore the police officials are called "Ashe'lu" in Yoruba, while the words for "polce," generally, are awon or olopa. Thus, traditionally, hunters-removed-to-towns served as frontier guards, sentries, gate-keepers (ba'ile)and "policemen" because there were no professional police forces anywhere. In Cuba, Santeros often refer to police officials, to this day, as the "ache'lu. The police in Cuba are feared (and people are very respectful of Oshoosi--the "owner of police and jails"--who is the one who can best control and discipline them (lest they become an oppressive gang) for good cause! When compared to the western capitalist countries, there is virtually no street crime in Cuba! (When I was there I saw no police with guns unless they were escorting trucks that delivered currency. Also, I traveled all over Cuba and I did not see any police who were not--essentially--Afro-Cuban). Sometimes criminally-minded Cubans or Brasilians will seek the power and protection of Oshoosi to evade the police! This is an egregious mistake because Oshoosi is the guardian of justice not the guardian of criminality, rogues nor gang-minded cops.

* * * * * * * * * * * * * * * * * *

The lack of Oshoosi policing ethics is wholly evident in the class-based societies of the west. For examples, until the the white men's slave patrols began in the American colonies in the early 18th century, there were no "police" in the western hemis- pshere. Indeed, the colonialists in what was to become the United States, in furtherance of maintaining white dominated

slavery, and after much open debate in the Continental Congresses about slavery, conditoned their willingness to ratify en- trance into the new union--i.e., into the republic of the United States of America--upon the adoption of the Second Amend- ment guaranteeing them their "rights" to maintain "well-armed militias"--i.e. the slave patroller gangs. These were the fore- runners, 100 years earlier, of the Knights of the Klu Klux Klan and into which every able-bodied white man, including colonel George Washington, was required to serve in starting at the age of sixteen in the southern colonies and states!). Later on the "Bobbies," became the first "professional police," were formed in the UK around 1816. Prior to these develpments, from time in memorial, crimnal investigations were carried out by court-connected constables (marshals) or inquisitors.

Okel (As Oshoosi is sometimes referred to as the Oba L'oke (king of the mountain) where he protects the domain of Obatala).

Oshoosi 're 're-ooo (Oshoosi is great in good fortune)

Odede (owner of the ownside and open frontier places),

Ode de (The hunter arrives).

Oshoosi Odede (Oshoosi arrives standing tall).

Oshoosi ode mata (Oshoosi do not shoot).

Oshoosi Ode mata sele (Oshoosi,the shooting hunter does not miss).

Ode ata matase Onibebe (The owner of the riverbank where he hunts and associates with Oshun and ErinleJ

Osholokere (The forest magician or wizard)

Oluwo igbo (The king of the forest) Olog'arare (Master of Himself)

Oshoosi Alaketu (Oshoosi,the king of Ketu (Benin) Africa, and king of the Ketu "nation" in Brasil)

"Enibumbu, Olodo-Odo, Olomi-omi lbase..." "I praise all you pools (or "roads," "types," or "caminos" or "ona" of Oshoosi) and all of your rivers!,All you waters, I salute!" (see section on Abatan, below).

Ode olorore (Hunter of abundance)

The Types--"Roads," "Ona," "Caminos," or "Pools"--of Oshoosis

Oshoosi and Erinle's (lnle's) "roads" are /ibu or ponds and are the equivalent to the ona, the roads, or the caminos of other orishas. They are said to be 21 in number; including male and female types (Oshoosi okunrin and Oshoosi obinrin respectively). Some of the more note­ worthy ones are: lbujuto and lnle (or Erinle) in Cuba are the two main "caminos" of Ochosi.

Arquetipo (Brasil) is associated with rapid, alert movements, harmonizes the community and the family, is generous, is hospitable and is loyal provider and protector of women and children.

Oreluere (Brasil) is known as a friend and protector of Oduduwa, is a chief of the forest villages that resists invasions (sort of the commander of the National Guard and "Special Forces"). The Coblocos of Brasil-half Indian and half African folk of the forest-are associated with Oshoosi. And here in North American Oshoosi is associated with First Nation Tribes (Indians).

lbualama and Enrinle in Ketu (Benin/Dahomey) the two main roads of Oshoosi.

Logun-Ede. This orisha is the son of Oshun and Enrinle. He inhabits the riverbank and, like his father, is described as unbeliev- ably fierce and effective as a hunter: "swift as a hawk; he who hunts like a cat." Logun-ede is also called "Laro" (and his "Eshu" is referred to as "Elegua Laroye"-the lawyer-spokesman of the Eshu pantheon). As an Eshu he is gleeful and quick to take sacrificial offerings. He is especially associated with the llesa (lyesa) people of Nigeria and is called the "Prince of llesa."

The story is told that near the town of Ede-nine miles from the capital of Oshun worship, Oshogbo, there is a wizard's grove (which is what "Oshogbo" means). The ruler of the area and, particularly, of the Oshun cult is called the "Ataoja" ("one who uses his hands to feed the fish"). The Ataoja originally wanted to build his capital too close to the Oshun river-endangering among other things, her scared shrine areas. She appeared to Logun-Ede (Laroye) to ask for deference. The Atoja agreed and moved the town farther away. In exchange, Oshun promised eternal protection for the town. In time, the Muslim Fulanis invaded in a jihad against Yoruba­ land, but they were stopped at the gates of Oshogbo, and turned back. A similar thing hap­ pened at the frontier of the Oyo state where the children of Shango also turned back northern invaders. Logun-Ede is often referred to as a fierce male variant of Oshun.

Otin is a female riverine type of orisha Oshoosi revered in Onisa, Nigeria and is referred to (also) as the wife of Erinle in Cuba and southern Brasil,though considered male in the northern Candomble Brasilian sys­ tems. Where considered "male," Otin is a part of the ebu (guild) or egbe (society, lodge, order or cabildo) of Ogun's hunters. As "Yemoja's anchor" this orisha links Erinle to Olokun (and remember that Erinle is also considered an alter ego of Oshoosi). They all speak in the 0/odu of lrosun. Otin appeared to the leader of the people of lnisha and prescribed to him the place to found the town of lnisha.

Otin, having an Oshoosi-like quality of closeness to Obatala, has a parallel existence in Ketu or Benin/Dahomey. There the orisha is call Age and has a close relationship and is a protector of Lisa (their version of Obatala). Otin accepts offering best at the juncture of the river and the ocean, and in the Omodus of Odi-che or Oche-di. She signifies a close bond between Yemoja and Oshun.

Erinle / Inle

Erinle, lnle, Eyinle, Enle (in all locations)) is associated with riverine zone medicine magic ( oogun) and known to the Yoruba before Osayin (who is also associated with Oshoosi). He is a fisherman, an animal breeder, a ferocious hunter-Le.,an "Ajaja"--or "one who eats dogs!" (meaningthat he is aggressive), is wealthy, and is refined in his dress and appliques: cowries, coral, and feathers. He has the memory, intelligence, power and ferocity of a forest elephant and his names means "the elephant in the earth" --the most aggressive kind.

Erinle is bi-gendered (not "bi-sexual"); spending half the year in male form and then in female form in the other half. He is associated in female form with Yemoja Mojelewu. Typically he is the consort of Oshun and is also sometimes seen as "the son" of Yemoja Mojelewu and associated with her on the sea. He is associated, with orisha Oko on the farm and with Eshu, Elegua, Ogun, and Osayin in the forest or igbo because of his close connection to medicine, charm, and amulet-making.

His symbol is an ibojuto I (which is an "osun" or communication fetish) in the form of a trident-­ like Neptune's trident that rises from the sea--but rises from his underwater castle-the ode ko'baye-deep at the bottom of the indigo colored Erinle river in Nigeria. The snakes asso­ ciated with Abatan-as associated orisha for lnle and Oshoosi-crawl up the outer arms of the ibojuto and signify medicine and rejuvenation. It is the equivalent of Ofa Oshoosi,the iron bow and arrow that lives on the top of Ogun's iron pot. The ibojuto lives beside Yemoja or may sit atop Abatan. Also associated with Erinle's magical and medicinal powers are his staff which has carved or iron birds on it; his Opa Orere. And as a warrior orisha, Erinle also enjoys the use of the obe Ogun-the "war knife" of Ogun. This andro- gynous Orisha is syncretized with San Rafael,the healer saint. In Cuba, Oshoosi is syncretized with Saint Norbert.

Some of the specific ibu of Enrile are Ojutu, Alamo ("Ibu-Alama"-a separate road of Oxossi in Brasil), Owaala, lyamokin, Aanu,and Abatan. Erinle's seven sacred stones (otans) are kept in the earthen vessel called Awo Ota Enrinle. Erinle is silent, his tongue having been cut out by Yemoja in a fit of erotic anger and jealousy with Oshun for Erinle's affection. And she speaks for him since that time in divination (see below).

Abatan

Along with Erinle (lnle), Abatan is associated with Oshoosi. She is considered a wife to the orisha Erinle and a nurse who helps him prepare his medicine (oogun ashe). She, as an orisha, can be seated on top of Erinle (like the orisha Dada that can seated atop Shango). Abatan is considered an "avatar" or another form of Erinle in Africa, but is considered "the wife" of Erinle In Cuba. (The term "wife" is used loosely in Yoruba religious liturgy; often meaning loyal com­ panion. For example, sometimes Oshoosi has been referred to as "the wife" of Ogun. And, new initiates-male and female-- in orisha religion are called "iyawos" or "wives" of an orisha).

Her role in relation to Oshoosi/Erinle is connected to her natural representations on earth: the pond and the swamp. Her eleke (a ritual beaded neckless) contains alternating patterns of 7 and 14 beads in the colors of yellow, green, gold and coral. Offerings to her are made at a marsh. In Nigeria, Abatan is an ibu of Erinle. She provides Oshoosi and Erinle with nutrients and attracts game that can be ambushed at "the pond." Abatan is received whenever Enrile is received, and although Oshoosi can be given singularly as "orisha adimu'' (as a specific offering for a major problem), whenever Oshoosi is crowned on some- one's head, Erinle and Abatan should also be given to the initiate.

Sample Stories of Orishas Associated With Oshoosi

Oshun

The relationship between Oshoosi and Oshun is legendary. Both have ancient roots in the Egyptian or Nilotic deity "Shu." But more importantly, Oshun is known to be Oshoosi's lover and, like Ogun, brings him out of the forest to serve and provide for civil society, and specifi­cally, to bring game to her market concessions to be sold. She first obtained honey (Oyin) from him and in exchange for this favorite nutrient, charm and antibiotic of Oshun's, she promised him that she would send a swarm of bees to sting out the eyes of anyone who threatens him. When Oshun divines, in the absence of Orumila, animals sacrificed to Oshoosi must only be sacrificed outdoors. Oshoosi children often forego honey out of respect for Oshun.

Obatala

Oshoosi is regarded as the "son of Obatala." He is also the guardian of the gate to Obatala's castle. He speaks for Obatala as his spokeman. Oshoosi is, effectively, orisha funfun; an orisha of "white cloth" (meaning a "cool-headed" orisha; white is not his ritual color). Accordingly, he favors shea butter (ori) more so than palm oil (ope, epo) when being fed-especially if his feeding is in the context of an ita ( i.e.,one's "life destiny reading" near one's natal birth or upon one's deep initiation to an orisha cult or society.

Osayin,Eshu,Akoro (Ogun) and lgbo (Erinle)

These orishas are related to Oshoosi in the following way. All three of these orishas were the sons of Yemoja Okute (Yemoja Ogunte/Okuti-the "mother of the fishes" of (probably) the Ogun river). Eshu, being mischie- vous, was made by Yemoja to live outside the house. Akoro worked on farms. But lgbo, who had 'locks' or very curly hair, was born to be a hunter. lfa war- ned Yemoja that lgbo was destined to leave forever if he went out to hunt in the forest. lgbo went into the forest to hunt despite Yemoja's instructions to him to the contrary.

While there he met Osayin (an herbalist) who drugged him and when he awoke, the hunt had begun. He did not remember the world of men as he had been transformed into Erinle (Ode) while he had been asleep. When the hunt was over the other hunters could not fetch him. When discovered to be missing by Yemoja, Akoro set out to find him by taking all kinds of metal tools into the bush to clear paths and to search. By this time Enrinle was dressed as if in a hunting party, but Akoro took him home on his shoulders. Upon returning, Yemoja rejected him for his disobedience. But both Osayin and Akoro decided that could not live with their brotherly hunter and returned to the forest with. After a quarrel about him,they decided to hunt together forever with Akoro becoming Ogun, Eshu becoming Elegua, lgbo becoming Erinle, and Osayin remainingthe god of herbalism and medicine. In utter despair at having lost all three of her sons Yemoja became a river-the Ogun river. (In actual history, there are versions of this myth that cite Erinle as preceding Osayin-an "imported" deity- as the original herbalist among the Yoruba).

Yemoja is the mother of Oshoosi and very fond of him. In some apatakis (patakis or stories) she rivaled Oshun for the love of Erinle and ultimately cut his tongue out in anger (the result of which, as mentioned, is that she speaks for Erinle to this day).

This is the most famous Oshoosi story form. Basically it holds that Oshoosi owned a parrot that was noteworthy for knowing his secret incantations that made his medicine charms work-in tipping his arrows with this concoction made of herbs. One day he went out for a hunt and stayed a very long time indeed in the forest. In the meantime, someone came to his home and

devoured his parrot. When he returned home, he pointed his arrow into the sky and uttered a curse that directed the arrow to pierce the heart of whomever had ended the life of his parrot Odide. He did not know that the culprit was his mother Yemoja. She died of the wound. From that time Oshoosi learned to first be careful with his words, especially his curses. And he learned that justice, to the extent that it is blind, can be merciless as well.

There are numerous variations of this story. The most common have it that Oshoosi had game birds hanging or curing around his hut when he took off for a long hunt. While he was gone, his mother visited his abode and found it to be messy. She cleaned it up and also cooked the birds without him knowing it. When he returned he was angered at not knowing who had taken liberties with his birds and proclaimed the curse, shot the arrow, and produced the same result.

Shango

Oshoosi is not necessarily a good businessman. The Omo Obara (probably Shango)was tending a farm one day. On that day ode went to the forest to hunt, but had no luck finding game. He asked the Kingof the Forest for help. The king, the Oluwo Ogbo, gave him six pumpkin seeds and disappeared back into the forest. Ode thought that these seeds were magical but eventually noticed that they remained unchanged. He gave them to Omo Obara orywho promptly planted them, and became rich from selling them in the market place. Ode was never again able to find the Oluwo lgbo when he searched for a replen- ishment of his gift. Magic is useful,but not always practical. The Muslims have a saying "pray to Allah five times a day (but tie your camel!)."

Offerings To Oshoosi

These can include virtually everything that any warrior orisha an eat: the ashes of ram, dog, goats, as well as roosted cow-peas, baked yams (especially with seven pieces of coconut in them), tree sap, snails, cornbread (especially with coconut in it), pork, roosters, Guinea fowl, and ox. Of course, fruit adimus (offerings) are favored. He likes liquorish (and anise or fennel which flavors it} and anisette. Pheasant (!), hamsters, doves, and peacocks are acceptable, as well as doves.

(Except for the doves, do not forget to treat Eshu to a little of the offering,and note that Ogun and Oshoosi often eat tog- ether). Oshoosi likes to accept obi abata (kola nuts) as a gift offering. Chewing an atare (Guinea pepper) and filling the mouth with anisette and the spraying him with it is a favored "toast" to him. When feeding him it is best to do so outdoors, but-at least in the Brasilian traditions-- never put the heads of animals sacrificed to him in front of him (put the heads in the woods). And Oshoosi children do not eat any of the animals that is hunted by Oshoosi-especially deer. (This taboo can and should be broken only to save the life of an omo Oshoosi if he or she is deathly ill). A fairly simple meal for him is made in the following ways:

Asoso (prn: Ashosho)

The simple version: "Little Asoso" (Frejao, Frahino in Brasil). Black eyed peas and salt. Soak for two hours. Use a well-worn skillet and with a high fire throw them onto the skillet. Toast until brown or black. Pray to Oshoosi and put white syrup or maple syrup on them (do not use honey). Give them to Oshoosi indoors; no need to confirm with obi.

The more elaborate version "Big Asoso" Use four pounds of corn ears and cut off the kernals. Take all spoiled kernals out of the mix. Soak all day. Add salt and boilthem until they are soft.

Drain the water off and make a corn pulp. In the meantime make a clay plate painted with bows and seven arrows circularly painted pointed outward from the center. Then open a coconut and take the brown inner skin off of the pieces. Cut the pieces into slivers and put them into the corn pulp. After placing the corn pulp into the clay bowl or bowl,place the plate on the earth three times saying "lyan'le" 3x. Then pour the white Karo syrup on the Asoso.

After three days lift the plate saying "Ofe!" Place the clay dish and Asoso under a tree in the woods. Confirm with obi to see if anything else is desired with the offering.

The Ritual Colors for Oshoosi

Colors include violet or blue and amber or gold. Teal and amber or gold also work well. Add coral,jet black, green,and brass. His elekes will contain similar colors (with also a dash of red and green along with the black beads}.

The Carga ("Cargo") of Oshoosi

This awo (secret) is omitted here. These are ritual ingredients to make up the ashes for Oshoosi. Various dried plants, dried birds heads or other dried animal parts, and soils are used in some combination.

*The three official games of this system for teaching strategy-in-life are Warri-Mancala, Chess and Go (or Wei-chi). Any African-American youth (or family) member can participate in playing any of the board games in this program on any “Open Play Day,” but to receive a “Playa’s Circle Card” one must learn the simple basics of all three games. Yet this is not difficult: Warri/Mancala and Go/Wei-chi take about one hour each; Chess takes about two hours to learn the moves and rules, and about ten 30-minute (avg.) games to learn how to win.

FOR WHOM? WITH WHOM?

These activities are free for all who participate. Small donations for refreshments are encouraged. Initially, the starting age for all participants will be 14 years (but

soon, children’s sessions may be added).

This project is purposed to raise the self-esteem and evaluative skills of youth and family members with predominantly African, Afro-Latin/Caribbean, and African-American heritage. Its primary purpose is to foster thinking sophistication, decision-making, and leadership skills in real life. Secondarily, it is to foster recreation and fellowship.

This project is a stand-alone program that can be instituted anywhere. In the in-stant case, this program will be offered at (and for the benefit of) the non-profit, tax exempt, community association named [ YOUR ORGANIZATIONS’s NAME ].It is a multi-purpose program (ages __ to__) for African-American youth, family-members and adults who reside in [ YOUR ] metro area. The program’s location is [ YOUR LOCATION ].”

The program creator and “Salon Game Facilitator” is Michael Oshoosi Wright (or, simply, “Michael Oshoosi,” as he is an initiated priest in the Yoruba religion--Cuban Lucumi-Santeria variant)--and has professional backgrounds in psychology and law. He is a player of very modest skill levels in each of the three core games in the program. But he is versed enough in the games to teach them and their important rules to novices or proctor games for any players.

When asked, he (or any “Game Day Helper”) can verify that a participant knows the rudiments of the three games and can, therefore, be given a “Play’as’ Circle Card.” (Please see Appendix A for a brief description of how a participant can obtain a card. Also, please see Appendix B for pictures of Chess, Warri/Mancala, Wei-Chi games. Appendix C is a flyer that depicts African-American children playing Warri/Mancala in Harlem, NYC, and Appendix D depicts Dr. Michael Oshoosi Wright’s interests in these games and the bases of his abilities to organize such a project of gaming for African-American youth and families).

WHY?

--By using the play of three ancient and culturally-rich board games from Africa (“Warri/Mancala”), Asia (“Go” or “Wei-chi”), and Chess (Eurasia), we can help any person learn the concept of “strategy” and its importance for prevailing in life’s contests or personal challenges

--African-American youth, in particular, will only benefit by helping them develop evaluation and leadership skills. The world today is complex, fleeting (“digital”), impulse-driven and, frankly, dangerous. Sometimes our youth are faced with so many distractions, and have suffered such a gap in the handoff of experience from their immediate preceding generations, that they sometimes mix-up goals or objectives with strategems (and often confuse both of them up with tactics) in to a hard-to-explain mish-mash of thinking. Consequently, frequent poor decision-making occurs. But this educational program helps youth gain a respect for ‘longer-term’ goals and rewards and, thus, this fun training also helps to suppress impulsivity.

--What better way to instill clearly organized thinking, gain impulse control and, therefore, instill effective planning and decision-making in a young person than to do so in a way that is, at once, great recreational fun (e.g., in participating on the “Open Play Days”), on the one hand, but is also connected to a clear educational program and objective (e.g., participating in the monthly “S=TPS Seminars” on how to identify and develop “strategies), on the other?

--By drawing on three grand gaming traditions--with an African one at the center

(Warri-Mancala is the oldest game in the world!)--this is a culturally-congruent program of education for young African-American girls and boys, and elder-folk as well, whose African and African-American heritage of excellence in thought and creativity has been long-battered by the toils and tribulations of life, generally-speaking, in a socially hostile and neglectful environment. To every extent then, we must expose as many of our youth as we can to alternative ways of being and functioning that include: tactile and real-world tangible (not just digital) experience, forethought and patience, the evaluation of complicated situations, and the mastery of the principles of psychological “warfare,” i.e., how to identify and contend with it through the lessons learned in gamesmanship.

PHILOSOPHY: How Do We Recognize a Winner?

--The most important ethical aspirations in this project—good will and sports- manship--can be illustrated by asking these questions: “Win, lose or draw, did I give my opponent a good run for his or her money?” Or, “were there periods in the game when I played very well (even though I lost the game in the end)? If the answers to these questions are “yes” then you are a top-notch, A-1, BIG-time winner! (In tournament play our biggest trophy would go to the person or persons who showed the most tenacity and brilliant tactics in a recorded game; even if he or she ultimately lost the game. (This spirit, after all, was the basis of the traditional “brilliance award” often given to a player in the old-time chess tournaments—regardless of who scored the most tournament points and “won--who used the most tenacious, creative or even “brilliant” tactics of play in a game in that event).

--The second important ethical goal is competence. Did I play well-enough to actually prevail in the game; to win, formally-speaking? If the answer to this question is “yes,” then you are a top-notch, A-1, BIG-time winner!

--The third most important objective is to engage in consistent winning so that one can accumulate a higher ranking in the world associations for Chess, Warri/Mancala, or Go (Wei-chi). Am I becoming a consistent winner? If the answer to this question is “yes” then you are a top-notch, A-1, BIG-time winner! Ultimately, however, a “winner” for us is the person who can evaluate his or her play (or real-life social situations and challenges) using my strategy-evaluating system called “S=TPS.” This is where the seminars come in.

--Honoring “formalities!” There are reasons that we use only three games,

reasons why we insist on standard rules of play and standard pieces (e.g., Staunton design chess pieces), and reasons why we have standards in the field of play. We aim to teach the African-American youth about formalities. Knowing the differences between formal and informal situations and speech, and the informal, is important to learn from the earliest years possible; starting, hopefully, no later than the age of seven.

HOW TO PROCEED?

DISCUSSIONS AND AGREEMENTS BETWEEN [ YOUR ORGANIZATION ] AND

MICHAEL OSHOOSI

Discussion Points

1. Seeking agreement on the aims and terms of this Prospectus. Set dates

for general recruitment meeting for participants and potential “Game Day Helpers” through flyer distributions that invite them be involved.

2. Michael Oshoosi will donate two sets each of Warri/Mancala, Go/Wei-chi), and Chess to OYF. These will be the first sets to be used. Additional sets may be lent to the “club” on an “as needed” weekly basis, but rem- ain the property of Michael Oshoosi Wright (Ibi’Koni Orisha, Inc.) for oc-casional use in other venues. [ YOUR ORGANIZATION ] is free to buy its own sets at any time, of course.

3. [ YOUR ORGANIZATION’S ]officials will, without question, support the activity promoter and Salon Game Facilitator, Michael Oshoosi Wright, in his decision, should the situation arise, to re-direct anyone from the game salon if his or her behavior is a distraction to the peace, concentration and harmony of the other players.* (But for persons with clinically diagnosed mental or behavior disorders, reasonable accommodations may be possible—most likely involving separate group or personalized game sessions).

____________________

*The ambience, tradition and brand of a “game salon” is important. Though this is an indelicate subject, these programs (game salons) are not group psychotherapy events for the further growth and development of highly troubled people. A game salon is a formal, low-keyed, and pleasant place to be—no exceptions, no excuses. OYF officials, therefore, should support the Salon Game Facilitator, without reservation and prevent “splitting” around the antics of a problem person or his or her advocate. If an advocate is not able to successfully supervise a difficult person, unfortunately, anyone who gets on nerves of the other participants (and especially the nerves of the Salon Game Facilitator) is subject to being re-directed--outward.

The once-monthly Seminars on “S-=TPS” principles will be run by the

Salon Game Facilitator. They constitute the “Theory” class for this prog-

ram. He will provide 30 days’ notice to [ YOUR ORGANIZATION ]if he

elects not to continue these seminars within the six month—to—one

year trial period. Similarly, he will give [ YOUR ORGANIZATION ] no less

than 30 days’ notice if he intends to cease “Open Play Day” facilitation.

Similarly, [ YOUR ORGANIZATION ] can serve a 30-day notice on him that

it wishes to cease hosting the events at [ YOUR ORGANIZATION’S ] fac-

lities at any time.

4. The once weekly (or every two week) “Open Play Day” will be facilitated

by the “Salon Game Facilitator” (Michael Oshoosi) and the “Game Day Helpers,” but the event will be considered hosted and enabled by the

[ YOUR ORGANIZATION ]. These Saturday game days will be analogous to the “Lab section” of the program. [ YOUR ORGANIZATION ] will, therefore, promote and solicit volunteers to be helpers (they should be willing learn the rudiments of all three games).

Volunteers will be called “Game Day Helpers.” They must be willing to attend a special orientation sessions or some of the “Open Play Day” sessions in order to learn the rudiments of all three games, to familiarize themselves with the basic rule books that will govern play in the salon, and to familiarize themselves with small administrative or hospitality matters.

5. “Game Day Helpers” tasks include (a) setting up tables and game boards, (b) preparing and putting snacks out for guests, (c) attending the session 30 minutes early for the orientation, (d) personally coaching attendees to get them to the point where they can earn a “Play’as Circle Card,” (e) giving the salon 45 minutes’ notice before the end of play that day, (f) making neat the salon 30 minutes before closing, and (g) collecting all game boards, pieces, stones, and closing the salon.

‘If you don’t know where you are going, any road will get you there.’

--Traditional African Wisdom

APPENDIX A

SOME OF THE NOTABLE RULES FOR CONDUCTING THE SALON

1. Round-Robin Table Play: The winner plays, in succession, anyone who sits at the table as an observer (or volunteers to be a game recorder) and wishes to play—next in order. A person who has won five games in a row shall offer his or her seat to the next awaiting player.

2. Personal Game Play: Participants may play the same person repeatedly,

without limit, if they so agree; so long as enough sets are available for the Round-Robin table players. (Personal game players must respect the same traditions, brands, and the general rules of this salon that include the specific standard rules of play for each type of game, and type of pieces used as well).

3. Disputes about play issues or the maintenance of salon decorum are matters to be resolved by the Salon Game Facilitator, if required.

4. The Rules and Authorities: Chess games and club tournaments shall be governed by the latest, most current version of the “U.S. Chess Feder- ation’s Official Rules of Chess.” The rules governing the play of Warri/ Mancala shall be found in “Instructions for Mankala,” and the rules gov- erning Go (Wei-qi) are from the “Rules of the Nihon Ki-in and Kansai Ki-in (1949) as modified in 1989. And the method of play may be found in the chapter on “Fundamentals” in “Go & Go-Moku: the Oriental Board Games.” (These rules will be provided for free in an orientation seminar for “Game Day Helpers).”

5. Official boards for all three games shall be used. Official pieces--wooden or plastic--for chess are called “Staunton design,” the official pieces for Go/Wei-chi are called “ishi,” or “stones” and are made of polished plas- tic, ceramic, or hardened lacquer, and the pieces for Warri/Mancala are called “seeds” or “marbles.” These are the only pieces allowed in the salon for play.

6. “Play’as’ Circle Card” shall be issued to any person who learns and does

or demonstrates the following things in at least one observed game

(observed by the Salon Game Facilitator or by a “Game Day Helper.”

[A simple written test, involving simple problem-solving in the three games can suffice for an officially observed game]. Having a “Play’as’

Circle Card” enables one to become a “Game Day Helper” (if desired) and also to participate in the once monthly “S=TPS Seminars”

Warri/ Mancala: The player:

(a) knows how to set up the board with is seeds or stones.

(b) knows how to take alternate turns to proceed with play

by “sowing” seeds in to the 14 “pits.”

(c) knows how to get “free turns.”

(d) knows how to capture.

(e) knows the logic behind when to seek to end the game on

favorable terms (i.e., by winning the most “enemy” stones

and territory.

Chess: The player:

(a) knows the names of all pieces and how they move.

(b) knows the concepts of “check,” an “illegal move,” checkmate,

capturing en passant, adjusting a piece (“j’adoube”), castling,

stalemates and other “draw” situations.

(c) demonstrates the ability to checkmate any opponent in an obser-

ved game.

Go (Wei-chi): The player:

(a) knows the basic method of casting stones onto the board, alter- nately, in the course of play.

(c) how to recognize when a game has no more room for continua- tion, must end, and a winner decided.

7. “S=TPS Seminars” ® (Strategy Equals Tempo, Position and Strength)

Type One Seminar: “S=TPS” Evaluation of Members’ Games

Using the recorded games of our “Play’as’ Circle Card” holders,

of our Warri/Mancala, Go/Wei-chi and Chess players—we will

show why the mastery of “Tempo, Position and Strength” is the

key to gaining advantages and winning contests.

Type Two Seminar: “S-TPS” Evaluation of Members’ Personal

Stories

From members’ anecdotes themselves, we will learn that, in life,

“mindfulness” of “Tempo, Position and Strength” is highly valu-

able in solving all manners of contests, strivings, and decision-

making.

APPENDIX B

WHAT THE BOARDS OF PLAY LOOK LIKE

WARRI / MANCALA OPENING POSITION

WARRI / MANCALA NEAR MID-POINT OF GAME

WARRI / MANCALA AT GAME’S END

GO / WEI-CHI AT BEGINNING OF PLAY

GO / WEI-CHI NEAR MID-GAME

GO / WEI-CHI AT GAME’S END

CHESS STARTING POSITION

CHESS NEAR MID-GAME POINT

CHESS AT GAME’S END (BLACK CHECKMATES

WHITE)

APPENDIX C

Children Playing Warri/Mancala in Harlem

APPENDIX D

A Personal Note

The “Strategy=Tempo-Position-Strength (S=T.P.S.)--Theory of Strategy” ™

for the African-American Youth

by Alase Michael Oshoosi Wright

“”Copyright, 2016

Why Teaching “Strategy” is Essential for the Survival of African-American Young People

The answer is straight-forward: “Strategy” is born from thought, attention, eval- uation, foresight, reasoning, and previous experience. And, without doubt, the current challenges (and distractions) facing African-American youth will require of them the ability to strategize. It does not matter what area of life or in which field of play one is engaging at any given time, engagement without a strategy to achieve one’s goal will result, usually, in disappointment, loss, and even danger.

Knowing the Difference Between Tactics and Strategy

One might ask, “What about the concept of tactics; are they not worth teaching as well?” The answer is “yes,” but at a later time. “Tactics” differ depending on the field of play. For example, a boxer may use “feigning,” bobbing, weaving, counter-punching, and so on because such is the nature of boxing. A lawyer may use delay tactics, speed-up tactics, objections, interrogation, distractions and so on because those tactics are, in their nature, legal or inquisitorial. Or, similarly, a clergyman may use the tactics of exhortation, consolation, the laying-on-of-hands, the reinforcement of faith through the recital of scriptures or sacred knowledge and so on. This is how she or he prevails in instilling belief and faith among others. Whether the field of play is a debating society contest or a basketball game, the tactics will be those specific to winning in that “field of play.”

“Strategy,” however, involves thought at a higher, slightly more abstract, level. Successful strategies in life all share three common characteristics. They all involve the mastery of “Tempo,” “Position,” and “Strength.” Additionally, the most important aspect or dynamic of a contest or challenge is the control of “tempo.” Next in importance is the control of “position” and, last, the control of “strength.” They are almost always in that order of importance, regardless of the field of play. The better the formulation of this question is how can one best control the tactics of Tempo, the tactics of Position, and the tactics of maintaining Strength-- such as they may exist in various fields of play.

My Sources for this “Theory of Strategy”

On my 15th birthday, my stepfather, Mr. Joe Kaye, bought a chess set for me. Now living near me was a man in my neighborhood who became a mentor to me—starting shortly after I received Joe’s present. “Bill” taught me how to play chess fairly well and, in fact, how to hustle older men who played chess but also gambled money. Because I was such a young-looking teenager they never suspect ted the skill I had acquired under his tutelage, nor that we worked as a team—he the “promoter” and me the “foil”—pulling-off a regular recreational hustle in the parks and in the backrooms of local neighborhood bars.

(Let’s just say that the rules in old North Philadelphia, where I grew up, regarding how old one had to be in order to enter the bar could be “relaxed” if an underage person had actually had a good reason for being there; a reason like having some kind of job, e.g., running numbers, or another hustle of some sort. This was especially true during the off-hours, e.g., in the afternoons in the small street-corner bars).

With the help of my mentor from my neighborhood, I won second place in the citywide chest championship for youth under 18 exactly one year later. At my best, on a good day, I can hold my own with some masters-level adult players, but beyond that level my skill did not reach. Of course, nowadays, I’ve lost that modest level of play through lack of practice. However, the most important thing that Bill taught me, regardless of my level of play, I never forgot: It was the concept of mastering Temple, Position, Strength in any challenge or adversarial situation. And he even gave me a book by chess master named Aaron Nimzovitch (“My System”) from whom he had learned this, the fundamental nature of strategy, whose knowledge he passed on to me, and which knowledge I now pass on to you, the teenagers and young adults, who are now similarly situated as was I when young.

In our case we will use the old-fashioned board games from three continents: “Warri” or “Mancala” from Africa, modern Chess of European derivation, and “Go” (or “Wei-Chi”) from its Asian sources in order to teach strategy. Mastery of strategy means that you have dominated the three major dimensions of any active and evolving situation.

The African-American youthful person must be encouraged to accept the use of his or her personal intellect (or his or her ori in the Yoruba language). In order to do this, one must accept training. What better way to teach the concepts of strategic living (and aspirations) and strategic planning than through old-fashioned ancient board games. They avoid the psychological pitfalls of the modern but highly im- personal digital-age games, they are cheap to acquire, entirely sustainable, and can be played anywhere.

Again, the African-American youth--male and female—have arrayed before them a range of social, economic, psychological, historical challenges that are difficult indeed. In many respects we are less prepared than others, and have fewer resources to bring to bear on problem solving. Culturally congruent board games are, at once, re-humanizing, and the skills acquired from their play are generalizable to every aspect of life--unfortunately, even to bad ones for some people (which is why you need to know this)--on the one hand, and mentally enriching, on the other.

This site offers an eclectic range of personal, reflective,and expository essays on subjects of interest to students of African-American culture:

its politics, law, history and psychology, and liberation theology, based on traditional African religious perspectives. Alashe (one who has "ashe") Michael Oshoosi (Ph.D., J.D.) has formal training in these sub- jects.* And, hailing from one of the oldest African-American families in the United States he, as a committed socialist and liberation theologist, opines on topics of public concern with these aspirational values in mind.

** "ALASHE MICHAEL OSHOOSI" IS NOT MY BIRTH NAME. IT WAS ADOPTED BY ME 30 YEARS AGO AS A PEN (I.E., AS A PRIESTLY AND PUBLIC INTELLECTUAL) NAME BECAUSE IT IS COMMON IN OUR RELIGION--YORUBA-IFA (OR THE SANTERIA/ LUCUMI VERSION OF IT)--TO ADOPT AS ONE'S LAST NAME THE NAME OF THE ORISHA THAT ONE HAS BEEN "CROWNED" WITH. IN MY CASE THIS WOULD BE THE ORISHA

"OSHOOSI" OR, IN CUBA, "OCHOSI."

*

IT IS A SIMILAR PRACTICE TO USING THE "X" THAT WAS DONE BY MEMBERS OF THE AMERICAN BLACK

MUSLIM MOVEMENT (ESPECIALLY DURING ITS "1ST RESURRECTION" PERIOD ) TO HELP TO DISTINGUISH PERSONS AND NAMES FROM ONE ANOTHER WITHIN THE SAME MOSQUE BECAUSE ALL OF THESE MUS- LIMSOFFICIALLY REJECTED THE USE OF THEIR FORMER "SLAVE" (LAST) NAMES FOR POLITICAL AND PSY- CHOLOGICALREASONS. FOR EXAMPLE ONE COULD FIND IN A MOSQUE A: "SAM 6x," OR A "MALCOLM X," OR A "JAMES 16 x" AND SO ON. WE OFTEN DO SO AS WELL; THOUGH QUITE INFORMALLY AND THEN ONLY FOR PRACTICAL, NOT POLITICAL, REASONS.